G-man

The change does not completely prevent widespread forwarding, since ultimately a message can be passed on however many times a user is happy to hit the forward button.
But by inserting friction into the process, the company hopes to slow some of the most viral messages on its platform, such as the widely spread falsehood that coronavirus is related to 5G. That claim has led to the vandalisation of more than 20 phone masts in the past week.
“We’ve seen a significant increase in the amount of forwarding which users have told us can feel overwhelming and can contribute to the spread of misinformation,” said a WhatsApp spokesperson in a blogpost on Tuesday morning.

The Ends of the World

Last month, though, the environment changed. In what the director of Russia’s Institute of Global Climate called ‘a colossal, unprecedented anomaly’, a heatwave inside the Arctic circle took Yamal’s temperature up to 34° celsius, The heat began to melt the icy ground – the permafrost – and things which had been frozen for decades began to thaw. Among those things were the bodies of reindeer which had died more than seven decades ago; and among those bodies were the spores of the deadly bacterial disease anthrax.

The anthrax spread among the local reindeer population, killing more than 2000 of them, and then jumped to humans. One boy died; unconfirmed reports suggest his grandmother died too. Then the Russian government took action. Doctors and soldiers poured into the territory and began a programme of mass vaccinations and antibiotic treatment which seems to have stemmed, so far, the further spread of the disease. At the time of writing, hundreds of Russian troops are burning infected reindeer carcasses across the region, and a 12,000km exclusion zone is being disinfected to ensure no spores remain in the soil. According the region’s governor, ‘it is unlikely that anything will grow there ever again.’

Across the world, the ice is melting at rates much faster than predicted even five years ago, and as it does so it is bringing buried things to the surface. Viktor Maleyev, deputy chief of Russia’s Central Research Institute of Epidemiology, warns that the smallpox virus could be released again from thawing graves; so too could recently discovered viruses from extinct and as-yet-frozen mammoths. In Greenland, researchers fear that melting ice may lead to the release of underground toxic waste, buried during the Cold War.

grandfather

 

A month-duration, six-pillar, timepiece longcase clock with equation of time and further complications, the thirteen-inch break-arch dial having a silvered chapter ring engraved with a twenty-four hour dial, the centre having a 'penny-moon' with times of high water at both London Bridge and Plymouth and with both lunar and mean times shown by two further hands, the arch having a beach scene with rising tide automata showing the stages of the tide during the cycle, with a silvered scroll signed and dated by the maker 1933, with three apertures showing day, date and month, the earlier oak case having a swan neck pediment surmounted by three 'eagle and ball' finials, with brass capitals to the quartered fluted columns, the base with a raised panel and fluted canted corners, height: 222 (inc. finials). 

the eight-day movement with seven knopped and finned pillars, recoil anchor escapement, bolt and shutter maintaining power, rise and fall regulation with subsidiary dial to side of movement, with 1¼ seconds pendulum, quarter-chiming on three bells, striking on a large bell, with weights; case key
76½ in. (194 cm.) high; 14½ in. (37 cm.) wide; 7¾ in. (20 cm.) deep

halo

In general, kairos and chronos are opposed or heterogeneous, which is certainly true. But decisive here is not simply the opposition, but the relationship between them. What do we have when we have a kairos, an occasion? The most beautiful definition of kairos I have ever found is in the Corpus Hippocraticum, and it is one which in fact characterizes kairos with respect to chronos. I will quote this definition: chronos esti en ho kairos kai kairos esti en ho ou pollos chronos, "the chronos is where we have kairos and the kairos is where we have a little chronos." Mark the extraordinary implication of the two concepts, which are literally the one within the other. The kairos—to translate it simply as "occasion" or "chance" would be trivial—is not another time: what we get when we grasp a kairos is not another time, but only a contracted and abridged chronos. The precious pearl in the ring of chance is only a small portion (porzione) of chronos, a time which is left. This is the same as the old rabbinic apologue that Benjamin once told to Bloch, according to which the messianic world is not another world; it is this same profane world, but with just a little shift, a very small difference. But this little shift, which results from my having grasped the disconnection with respect to chronological time, is in every way decisive.

..
Paul defines the relationship between chronological time—that is to say, the item that goes from "creation to" resurrection of Christ—and messianic time, by means of two fundamental concepts. The fist one is typos, foreshadowing, prefiguring, figure. Paul recalls here, in I Cor. 10:1–11, a series of episodes in the history of Israel: "Brothers, I want you to know that our fathers were all under the cloud, that they all crossed the sea and all were dipped in the sea and they all ate the same spiritual food and drank the same spiritual drink. They drank from a rock who was the messiah." Then he adds, "all these things happened to them as types, as figures of us, in order that we do not desire bad things, as they did." And a few lines later, he takes up the same mode: "these things occurred to them in a figural way [typicos], and were then written for our instruction, for us, for whom the extremities of the times have met (ta tele ton aionon katenteken; anatao— the "anti" signifies ‘face to face’.")
Auerbach has shown the importance of this "figural" conception in medieval culture (I say "figural" because Jerome translates typoi in I Cor. 10:6 with in figura), when it becomes the ground for a general theory of allegorical interpretat ion. Through the concept of t ypes, Paul establ ishes a relationship—which we from now on call typological relationship—between each event of the past and ho nym kairos, the now-time, present-messianic time. Thus in Romans 5:16, Adam, through whom sin entered the world, is defined typos tou mellontos, "figure (or foreshadow) of the future," that is to say, of the messiah, through whom peace will abound among men. And in Hebrews 9:26, the temple built by men is an antitype of the heavenly one, which could indicate a symmetrical relationship with respect to the type.

The point here is not simply that each event of the past becomes a figure or allegory of the present time and finds its fulfillment in it; decisive is rather the transformation of the time structure that the typological relationship brings about. It must imply a question of interpretation of the scripture, of the hermeneutical relationship that is established between two texts, between types and antitypes, as in the allegoric paradigm that prevailed in medieval culture. The hermeneutical relationship is only a secularization of the typological-messianic relationship. What is at stake in the figure, is not a hermeneutical problem, but a tension that transforms and binds together past and present, types and antitypes, in an inseparable constellation. The messianic is not one of the terms of the typological relationship: it is the relationship itself. And this is what Paul means when he says "for us, for whom the extremities of the times have met, are face to face." The two extremities of the olam hazzeh and the olam habba contact one another—their face-to-face is messianic time.
http://www.egs.edu/faculty/giorgio-agamben/articles/the-time-that-is-left/

партизаны

timemachine

I've seen things you people wouldn't believe. [laughs] Attack ships on fire off the shoulder of Orion. I watched c-beams glitter in the dark near the Tannhäuser Gate. All those moments will be lost in time, like [coughs] tears in rain. Time to die.

ceann mor

 

http://www.geograph.org.uk/photo/41760

http://wealthofthecommons.org/essay/commoning-patterns-and-patterns-commoning-short-sketch

Nunc fluens facit tempus,
nunc stans facit aeternitatum

para

alongside, altered, beyond, contrary
beside, next to, near, from
against, contrary to 


para / a presence that distends time, an already that is also a not yet, a delay that does not put off until later but, instead, a disconnection within the present moment that allows us to grasp time.

agamben / the church and the kingdom / 26

About dates and times, my friends, we need not write to you

"Sojourning" translates the Greek word paroikousa . Paroikein means "to sojourn, to live as an alien," as opposed to katoikein, "to have a permanent residence, to live as a citizen with full rights." The true residence of the Christian is heaven; the time of his earthly life is only a preparation for his permanent residence with Christ. Similarly, the Church will obtain its permanent residence only when the heavenly Jerusalem of which the Apocalypse speaks has come to pass. The same idea is felicitously expressed in Preface 1 for a Mass of the Dead in the Toman Missal; dissoluta terrestris huius incolatus domo aeterna in caelis habitatio comparatur [literally: "when the house in which they sojourn on earth has been destroyed, an eternal dwelling place awaits them in heaven"]... The paroikousa formula also occurs in the address of the Martyrdom of Polycarp.

The meaning of "to live as an alien" lies behind the use of paroikia [Latin: paroecia], "parish", to designate a group of Christians in a city or territory, with a religious leader at their head and with a place in which to gather for the worship of God. But the term parochus which the Code of Canon Law uses for "parish priest" has a different origin: the parochus is a "provider" one whose function is to distribute [Greek: parechein] spiritual goods to his flock.

The Eucharist of the Early Christians / Johanny / 1992



Paul reminds the Thessalonians, "About dates and times, my friends, we need not write to you, for you know perfectly well that the Day of the Lord comes like a thief in the night. [1 Thess 5.1-2;262]. In this passage 'comes [erchetai]" is in the present tense, just as in the Gospels the messiah is called ho erchomenos, 'he who comes' - that is, he who never ceases to come. Having perfectly understood Paul's meaning, Walter Benjamin once wrote that 'every day, every instant, is the small gate through which the messiah enters.

The Church & The Kingdom / Agamben